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THE AMERICAN ADVOCATE OF PEACE AND ARBITRATION.
PER PACEM AD LUCEM.
I do not ask, Lord, that life may be
A pleasant road ;
I do not ask that thou wouldst take from me
Aught of its load ;
I do not ask that flowers should always spring
Beneath my feet ;
I know too well the poison and the sting
Of things too sweet.
For one thing only, Lord, dear Lord, I plead ;
Lead me aright —
Though strength should falter and though heart should bleed-
Through Peace to Light.
I do not ask, Lord, that thou shouldst shed
Full radiance here ;
Give but a ray of peace, that I may tread
Without a fear.
I do not ask my cross to understand,
My way to see ;
Better in darkness just to feel thy hand,
And follow Thee.
Joy is like restless day; but peace divine
Like quiet night ;
Lead me, O Lord, till perfect day shall shine —
Through Peace to Light.
THE BROTHERHOOD OF MAN.
BEV. CHARLES B. SMITH.
The existence of a Supreme Being is a self-evident
fact to all rational creatures. The fact of supremacy in-
volves the obligation of obedience to supreme authority
by all the subjects of such authority. As the creatures
of a common Creator, all men are subject to His control.
The right of the Creator to give law, and exact obedience
exists in the fact that He is the Creator and that He re-
quires only what is right. When the command is given,
"Thou shaltlove the Lord thy God with all thy heart, and
thy neighbor as thyself," the force of the command is not
only in the fact that it is given by supreme authority, but
also in the fact that it is seen to be reasonable and
right. Love to God begets love to man, as a necessary
result. The one cannot exist without the other. Love
and obedience are inseparable. He who loveth God,
loveth his brother also.
Love, or benevolence, in its broadest sense, must seek
the greatest good of the greatest number. It is the same
in essence, whether exercised by God, angels or men. It
cannot be circumscribed, and fenced in by any conven-
tional arrangements or human enactments. Like the
living fountain, it will always rise until it finds an outlet ;
and then will flow down to the lowest level, and seek for
all others the same blessing it seeks for itself. Like the
sunshine and the rain, it seeks to bless the "just and the
unjust, the evil and the good," of every condition, color
and clime. This result is as certain and necessary as
that an effect will follow its legitimate cause. But how
will love to God develop itself towards man ?
First, by leading its possessor to acknowledge and
respect the natural rights and privileges among the whole
brotherhood of man. Equality of natural rights and
privileges does not involve equality of natural capacity
or social position. The Bible, as well as reason, teaches
that "there is one God, and Father of all, who is above
all, and through all, and in all." The Prophet says
(Malacbi ii. 10), "Have we not all one Father? hath
not one God created us ? Why do we deal treacherously
every man against his brother?" The reasoning of the
Prophet is to the effect, that since we are all the children
of one Father, as all have a common origin, and are
made of one blood, we are brethren of the same family,
and must acknowledge an equality of natural rights and
privileges among the brotherhood ; and as we belong to
the same brotherhood, we should not deal treachously and
cruelly with each other, but kindly and mercifully. Love
to God and his brother, therefore, will constrain those
who possess it to acknowledge and respect the rights and
privileges of the whole brotherhood ; among which, "are
life, liberty and the pursuit of happiness ;" all of which
Secondly, love to God will develop itself towards man,
by restraining its possessor from doing anything to his
brother man that he would not have done to himself
under similar circumstances. This result is so plain and
necessary that it seems impossible that any one should
fail to perceive it. And yet great numbers, who profess
to love God and their brother man, do not hesitate to do
to others what they would not for the world have others
do to them. Who is willing to be robbed of his money,
to have his buildings fired, or to be mangled and murdered ?
And yet those who go to war, or sanction war, do the very
things, or approve the doing of them, which they would
not on any account have done to themselves. If I assail
with deadly weapons, and kill or mangle my brother, or
if I encourage others to do the same, I am a monster,
and not a brother. Love worketh no ill to his neighbor,
therefore love is the fulfilling of the law, and an important
evidence of such love is in the fact that its possessor is
restrained from those dispositions and that conduct to-
wards his brother that he would not have exercised towards
himself under similar circumstances.
Thirdly, love to God will develop itself towards man,
by constraining its possessor to actively oppose all others
who would do him injury. I have a number of brothers
whom I respect and love. The attempt is made in
various ways to do them injury. If I love those brothers
I shall not only be restrained from injuring them myself
but shall oppose every attempt of others to do them
injury. One man tries by lies and slander to destroy
their character; I shall oppose him. Another tries by
fraud to get away their property; I shall oppose him.
Another tries to make them drunkards ; I shall oppose him.
Others are seeking to kill them ; I shall oppose every such
attempt or, if they are already suffering injury, I shall
do my utmost to relieve them. It is the inherent nature of
love to do this. If I love those brothers, as I must if I
love God, I cannot do otherwise than oppose everything
that would injure all, or any one of them. I cannot be
opposed to the injury of one, and indifferent to the injury of
another, nor can I be opposed to one evil that would injure
them, and indifferent or favorable to any other evil that
would do them equal or greater harm. If I am indifferent
to their welfare, or fail to oppose to the extent of my ability
everything that would injure all, or any one of them, I
have not the instincts of a brother's heart. As children of
the same Father, and brethren of the same family, men
cannot fight and kill each other without rebellion against
supreme authority and the violation of the fundamental
principle of brotherhood.